Foure sermons The two first, of godly feare: on Hebrewes 4. verse 1. By Robert Cleauer. The two last. Of Christian loue and life. On Canticles 2. verse 10. By Richard Webb.
HEBREVVES 4. VERSE 1. Let vs feare therefore, least at any time, by forsaking the promise of entring into his rest, any of you should seeme to be depriued.
HEBREWS 4. VERSE 1. Let us Fear Therefore, lest At any time, by forsaking the promise of entering into his rest, any of you should seem to be deprived.
1 First, the duties which they ought to looke vnto, which are these two: 1 First, to the intent they may not be like the rebellious Israelites, they must get an holy feare into their hearts. 2 Secondly, they must lay holde of the promise,
1 First, the duties which they ought to look unto, which Are these two: 1 First, to the intent they may not be like the rebellious Israelites, they must get an holy Fear into their hearts. 2 Secondly, they must lay hold of the promise,
and not forsake or reiect the same. 2 Secondly, the reasons to moue them therevnto, which are also two: 1 The first whereof is taken from the miserable successe of them that were formerly disobedient, to wit, that their carkasses fell in the wildernesse, Chapter 3.17.
and not forsake or reject the same. 2 Secondly, the Reasons to move them thereunto, which Are also two: 1 The First whereof is taken from the miserable success of them that were formerly disobedient, to wit, that their carcases fell in the Wilderness, Chapter 3.17.
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Let vs feare [ therefore, ] that is, considering what sinnes they committed, and what fearefull iudgements they incurred, let vs looke better to our selues. 2 The second is drawen from the danger that would ensue vnto themselues,
Let us Fear [ Therefore, ] that is, considering what Sins they committed, and what fearful Judgments they incurred, let us look better to our selves. 2 The second is drawn from the danger that would ensue unto themselves,
let all that are in CHRIST IESVS, euen euery one of vs, feare, &c. Now, in that hee ioynes himselfe with those, to whom hee giues this caueat, the Doctrine is, that
let all that Are in CHRIST JESUS, even every one of us, Fear, etc. Now, in that he joins himself with those, to whom he gives this caveat, the Doctrine is, that
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Thou that teachest another, teachest thou not thy selfe? and thou that preachest a man should not steale, dost thou steale? &c. In which place he sheweth that it is a fearefull and inexcuseable sinne for a man to take vpon him to be an informer of others,
Thou that Teachest Another, Teachest thou not thy self? and thou that Preachest a man should not steal, dost thou steal? etc. In which place he shows that it is a fearful and inexcusable sin for a man to take upon him to be an informer of Others,
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and all his elect from the bondage of sinne, and that by Iesus Christ, for which I render humble and heartie praises vnto his Diuine Maiestie. And againe, Phil. 1.21. he saith;
and all his elect from the bondage of sin, and that by Iesus christ, for which I render humble and hearty praises unto his Divine Majesty. And again, Philip 1.21. he Says;
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So that in matters of exhortation and of instruction, of humiliation and of consolation, hee includeth himselfe within the number of those with whom hee hath to deale.
So that in matters of exhortation and of instruction, of humiliation and of consolation, he includeth himself within the number of those with whom he hath to deal.
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for haue not they (as well as others) corruption in them, that needs to be repressed? haue not they many failings that ought to be reformed? haue not they much diffidence and distrust in them, against which they must be strengthned? If it fare thus with them,
for have not they (as well as Others) corruption in them, that needs to be repressed? have not they many failings that ought to be reformed? have not they much diffidence and distrust in them, against which they must be strengthened? If it fare thus with them,
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euen as good householders doe allow their Baker, and Bruer, and Cooke, and other officers, that makes prouision for the whole family, their stint of vittailes as farre foorth as any other,
even as good householders do allow their Baker, and Bruer, and Cook, and other Officers, that makes provision for the Whole family, their stint of victuals as Far forth as any other,
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Secondly, this is a great incouragement and singular motiue vnto them that are instructed, or exhorted, &c. to cause them to make vse of that which is spoken,
Secondly, this is a great encouragement and singular motive unto them that Are instructed, or exhorted, etc. to cause them to make use of that which is spoken,
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when they minister no medicines vnto others, but they will first take them themselues: and on the contrary part this causeth men to be esteemed Physitians of no worth,
when they minister no medicines unto Others, but they will First take them themselves: and on the contrary part this Causes men to be esteemed Physicians of no worth,
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how can they but receiue them, and make vse of them in their owne soules, vnlesse they will haue their owne speeches to be brought in as witnesses against themselues,
how can they but receive them, and make use of them in their own Souls, unless they will have their own Speeches to be brought in as Witnesses against themselves,
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you Ministers, or you Parsons of the Gospell, can giue good words, but where are your deedes? Such and such we haue heard to deliuer as sound exhortations as you doe,
you Ministers, or you Parsons of the Gospel, can give good words, but where Are your Deeds? Such and such we have herd to deliver as found exhortations as you do,
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Holy speeches are vtterly vnbeseeming vnholy persons, neither will the Lord hold them guiltlesse, that doe in such sort take his glorious Name in vaine.
Holy Speeches Are utterly unbeseeming unholy Persons, neither will the Lord hold them guiltless, that do in such sort take his glorious Name in vain.
We should be so farre from denouncing the iudgements of God in malice and distemper against the parties, that we should endeauour throughly to affect our owne hearts with feare and griefe,
We should be so Far from denouncing the Judgments of God in malice and distemper against the parties, that we should endeavour thoroughly to affect our own hearts with Fear and grief,
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And the like may be said for instructions, or consolations, which we are about to Minister vnto any, we must in the first place make our owne vse thereof.
And the like may be said for instructions, or consolations, which we Are about to Minister unto any, we must in the First place make our own use thereof.
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because they are not shepheards vnto themselues, as all good Ministers ought to be. Thence it commeth to passe, that albeit they giue others many good lessons concerning mercie,
Because they Are not shepherds unto themselves, as all good Ministers ought to be. Thence it comes to pass, that albeit they give Others many good Lessons Concerning mercy,
whereas euery reproofe which they giue vnto their inferiours, should put them in minde of those offences which either they haue committed, to be humbled for them,
whereas every reproof which they give unto their inferiors, should put them in mind of those offences which either they have committed, to be humbled for them,
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Let vs therefore feare. ] This is the first duty vvhich they were to performe for the preuenting of those euils which befell the stiffe-necked and rebellious Israelites,
Let us Therefore Fear. ] This is the First duty which they were to perform for the preventing of those evils which befell the Stiffnecked and rebellious Israelites,
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The like exhortation is giuen in another Psalme, Psal. 4.4. Tremble, and sinne not; thereby implying that except men doe so, they cannot chuse but sinne.
The like exhortation is given in Another Psalm, Psalm 4.4. Tremble, and sin not; thereby implying that except men do so, they cannot choose but sin.
First, because that is an excellent meanes to preserue them from falling; for it sheweth them the perill of sinne, and breedeth in them a detestation thereof;
First, Because that is an excellent means to preserve them from falling; for it shows them the peril of sin, and breeds in them a detestation thereof;
and therefore is it that Gods seruants doe stand in awe of those punishments that are appointed for the workers of iniquitie, euen when they are tempted vnto any euill, though neuer so secret;
and Therefore is it that God's Servants do stand in awe of those punishments that Are appointed for the workers of iniquity, even when they Are tempted unto any evil, though never so secret;
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This holy feare will ouercome all fleshly feares, and cause vs to persist in good wayes, according to that of the Prophet Ieremy, who bringeth in the LORD, speaking thus;
This holy Fear will overcome all fleshly fears, and cause us to persist in good ways, according to that of the Prophet Ieremy, who brings in the LORD, speaking thus;
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Micaih was more fearefull of offending the Lord, than of displeasing Ahab. When Moses saw that God was angry with him for his carnall reasoning against the Lords sending of him vnto Pharaoh, he left off disputing,
Micaih was more fearful of offending the Lord, than of displeasing Ahab. When Moses saw that God was angry with him for his carnal reasoning against the lords sending of him unto Pharaoh, he left off disputing,
Which maketh first for the reproofe of those that liue in presumption, and thinke it the best way to haue the promises performed vnto them, to be bolde and confident that they shall be performed,
Which makes First for the reproof of those that live in presumption, and think it the best Way to have the promises performed unto them, to be bold and confident that they shall be performed,
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though in the meane time they walke on in the practise of notorious euils, and so haue no ground at all whereon to build this their false and fond imagination and perswasion.
though in the mean time they walk on in the practice of notorious evils, and so have no ground At all whereon to built this their false and found imagination and persuasion.
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and for this end to meditate on the glorious Maiestie of the Lord, and on his wonderfull iudgements executed vpon presumptuous offenders, &c. whereby this affection may be begunne,
and for this end to meditate on the glorious Majesty of the Lord, and on his wonderful Judgments executed upon presumptuous offenders, etc. whereby this affection may be begun,
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and of the seuerall punishments that were inflicted vpon them for the same, he maketh this conclusion, Now all these things came vnto them for exsamples, 1 Cor. 10.11.12. and were written to admonish vs, vpon whom the ends of the world are come:
and of the several punishments that were inflicted upon them for the same, he makes this conclusion, Now all these things Come unto them for Examples, 1 Cor. 10.11.12. and were written to admonish us, upon whom the ends of the world Are come:
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Whence we see it euident, that when the Lord punished the stubborne and rebellious Israelites in the desert, hee did ayme at the good of all his Elect that should liue in succeeding ages,
Whence we see it evident, that when the Lord punished the stubborn and rebellious Israelites in the desert, he did aim At the good of all his Elect that should live in succeeding ages,
that they be not murmurers, idolaters, fornicaters, tempters of God, &c. as they were, least being found guilty of the same sinnes, they pertake with them in the like punishments.
that they be not murmurers, Idolaters, Fornicators, tempters of God, etc. as they were, lest being found guilty of the same Sins, they partake with them in the like punishments.
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In this very sort also dealeth the Wiseman in the Prouerbs; for, hauing shewed how dangerous and pernicious the entisements and practises of the whorish woman are, hee thereupon inferreth, Let not thy heart decline to her:
In this very sort also deals the Wiseman in the Proverbs; for, having showed how dangerous and pernicious the enticements and practises of the whorish woman Are, he thereupon infers, Let not thy heart decline to her:
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and will not so much as passe by the doores, or come vnder the windowes, much lesse thrust himselfe in thither, where all that haue ventured to come in before, haue perished:
and will not so much as pass by the doors, or come under the windows, much less thrust himself in thither, where all that have ventured to come in before, have perished:
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for seeing the field of the slothfull, and the Vineyard of the man destitute of vnderstanding, to be all growne ouer with thornes and nettles, &c. he marked it well, and receiued instruction.
for seeing the field of the slothful, and the Vineyard of the man destitute of understanding, to be all grown over with thorns and nettles, etc. he marked it well, and received instruction.
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least wee be ouertaken in the same sort? L•t that had carried himselfe holily and chastely in Sodome, was a man very vnlikely (as wee would haue thought) to fall into incest,
lest we be overtaken in the same sort? L•t that had carried himself holily and chastely in Sodom, was a man very unlikely (as we would have Thought) to fallen into Incest,
Thirdly, the Lords threatnings denounced against sinne, are the same still, and the strictnesse of his iustice in executing them is no whit diminished:
Thirdly, the lords threatenings denounced against sin, Are the same still, and the strictness of his Justice in executing them is no whit diminished:
and if there be any difference betwixt these our times, and the dayes of old, it standeth herein, that those that are offenders now, are likely to speede worse than those of former times,
and if there be any difference betwixt these our times, and the days of old, it Stands herein, that those that Are offenders now, Are likely to speed Worse than those of former times,
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Let this therefore be an instruction vnto vs, that we seriously consider what breaches of the commaundements the Lord hath pursued with sorest plagues heretofore,
Let this Therefore be an instruction unto us, that we seriously Consider what Breaches of the Commandments the Lord hath pursued with Sorest plagues heretofore,
hath not the Lord smitten sundry particular persons in their estate for the prophaning of his holy rest, besides other stroakes that haue lighted vpon their bodies and soules? Nay hath he not brought vpon our whole Nation sundry iudgements euen for this haynous sinne among many other? Why then should wee persist in prouoking him still,
hath not the Lord smitten sundry particular Persons in their estate for the profaning of his holy rest, beside other Strokes that have lighted upon their bodies and Souls? Nay hath he not brought upon our Whole nation sundry Judgments even for this heinous sin among many other? Why then should we persist in provoking him still,
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and so pull downe vpon our heads one plague after another? So for the abusing of the Lords supper, the Apostle saith, that many among the Corinthians were smitten with weakenesse, and sicknesse, and with death it selfe:
and so pull down upon our Heads one plague After Another? So for the abusing of the lords supper, the Apostle Says, that many among the Corinthians were smitten with weakness, and sickness, and with death it self:
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Did not they then escape Gods afflicting hand, that came vnpreparedly, and vnworthily, without examining and iudgeing of themselues, vnto the holy Sacrament:
Did not they then escape God's afflicting hand, that Come unpreparedly, and unworthily, without examining and judging of themselves, unto the holy Sacrament:
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Yes that they should wholy giue ouer themselues vnto the pursuite of these was so offensiue vnto the Lord, that hee swept them all away by an vniuersall deluge:
Yes that they should wholly give over themselves unto the pursuit of these was so offensive unto the Lord, that he swept them all away by an universal deluge:
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as the old world, and the Sodomites were, or if our dayes be prolonged, it shalbe to the increase of our woe and misery, either in the time of our life,
as the old world, and the Sodomites were, or if our days be prolonged, it shall to the increase of our woe and misery, either in the time of our life,
and surely the examples of Gods word, (though of things that haue beene acted many yeeres since) should be more forcible to cause vs to shunne spirituall dangers,
and surely the Examples of God's word, (though of things that have been acted many Years since) should be more forcible to cause us to shun spiritual dangers,
Therefore, in the second place, here is a iust reproofe of those that are so farre from being afraid at the consideration of the saults of their Ancestors, that they are thereby much emboldned vnto wicked practises:
Therefore, in the second place, Here is a just reproof of those that Are so Far from being afraid At the consideration of the saults of their Ancestors, that they Are thereby much emboldened unto wicked practises:
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and so for the breaking of the Sabbath, it hath beene an vsuall thing time out of minde, (say they) and therefore why should you finde fault with it? This is a bad argument:
and so for the breaking of the Sabbath, it hath been an usual thing time out of mind, (say they) and Therefore why should you find fault with it? This is a bad argument:
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and if it might stand for a rule that the antiquity of a thing doth euer proue the lawfulnesse thereof, what grosse euill could be condemned as vnlawfull?
and if it might stand for a Rule that the antiquity of a thing does ever prove the lawfulness thereof, what gross evil could be condemned as unlawful?
but alas, that is so farre from making any fault alowable, that it causeth the committers thereof to be more in excuseable, in as much as they haue not beene admonished by the falls of such as haue gone before them.
but alas, that is so Far from making any fault allowable, that it Causes the committers thereof to be more in Excusable, in as much as they have not been admonished by the falls of such as have gone before them.
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Whosoeuer vvould attaine to euerlasting life, must stand constantly and perpetually vpon his guard, euery Christian must keepe a continuall watch ouer his owne soule;
Whosoever would attain to everlasting life, must stand constantly and perpetually upon his guard, every Christian must keep a continual watch over his own soul;
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Therefore is it that this same Apostle exhorteth, saying. Take heede, brethren, Heb. 3.12. least [ at any time ] there be in any of you an euill heart,
Therefore is it that this same Apostle exhorteth, saying. Take heed, brothers, Hebrew 3.12. least [ At any time ] there be in any of you an evil heart,
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The like caution is giuen by our Sauiour to his Disciples, Take heede to your selues (saith he) least [ at any time ] your hearts be oppressed with surfetting, Luk. 21.34. and drunkennesse, and the cares of this life.
The like caution is given by our Saviour to his Disciples, Take heed to your selves (Says he) least [ At any time ] your hearts be oppressed with surfeiting, Luk. 21.34. and Drunkenness, and the Cares of this life.
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and when he is least suspected, then is hee most industrious about his mischieuous practises. Our warfare is different from that which earthly Princes doe exercise:
and when he is least suspected, then is he most Industria about his mischievous practises. Our warfare is different from that which earthly Princes do exercise:
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and that continually? But especially if we had one within our doores, that sought all opportunities to deliuer vs into the hands of our mortall enemy, would wee not be euermore watchfull for the preuenting of such a mischiefe? How much more vigilant then should wee be in matters spirituall, seeing that our naturall corruption is exceeding treacherous,
and that continually? But especially if we had one within our doors, that sought all opportunities to deliver us into the hands of our Mortal enemy, would we not be evermore watchful for the preventing of such a mischief? How much more vigilant then should we be in matters spiritual, seeing that our natural corruption is exceeding treacherous,
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for vvho knoweth how seuerely he may proceede against vs, if vve for neuer so little a while doe wilfully shake off the yoake of obedience? May not hee iustly giue vs ouer to a deluded minde,
for who Knoweth how severely he may proceed against us, if we for never so little a while do wilfully shake off the yoke of Obedience? May not he justly give us over to a deluded mind,
for oppression and hard dealing, and such like sinnes, and hereafter I vvill become more chast and more mercifull, &c. May not God euen at this time deliuerws vp as prisoners vnto Sathan (as hee hath dealt vvith sundry others) and cause him so to manacle our hearts and affections, that it shall cost vs many a bitter teare, ere wee recouer our former libertie and freedome of spirit? Nay further,
for oppression and hard dealing, and such like Sins, and hereafter I will become more chaste and more merciful, etc. May not God even At this time deliuerws up as Prisoners unto Sathan (as he hath dealt with sundry Others) and cause him so to manacle our hearts and affections, that it shall cost us many a bitter tear, ere we recover our former liberty and freedom of Spirit? Nay further,
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how if God should take vs with the manner, and at that time strip vs of life it selfe? Surely albeit, wee being the seruants of the Lord and dying in repentance cannot perish vtterly,
how if God should take us with the manner, and At that time strip us of life it self? Surely albeit, we being the Servants of the Lord and dying in Repentance cannot perish utterly,
but on the Sabbath, which the Lord hath set apart as holy vnto himselfe, they runne violently vnto all manner of sinnefull recreations, and base exercises and sports;
but on the Sabbath, which the Lord hath Set apart as holy unto himself, they run violently unto all manner of sinful recreations, and base exercises and sports;
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and Drunkennesse, and Carding, and Dicing, and dalliance, and such like horrible abuses, and make it knowne that then they minde to keepe open house for sinne and Sathan,
and drunkenness, and Carding, and Dicing, and dalliance, and such like horrible Abuses, and make it known that then they mind to keep open house for sin and Sathan,
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and that we be not grosly tainted and corrupted with hypocrisie, and pride, and vaineglory; which are ready to intermixe themselues with our best actions,
and that we be not grossly tainted and corrupted with hypocrisy, and pride, and vainglory; which Are ready to intermix themselves with our best actions,
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and if it stand vs vpon to be iealous of our selues when we haue to doe with those that are most religious, much more ought we to walke in feare when we are compelled vpon any occasion to deale with prophane persons, who are euer and anon casting forth lewd,
and if it stand us upon to be jealous of our selves when we have to do with those that Are most religious, much more ought we to walk in Fear when we Are compelled upon any occasion to deal with profane Persons, who Are ever and anon casting forth lewd,
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Thirdly, here is matter of consolation for them that are thus constantly watchfull, and doe at no time forsake the promise of entring into Gods rest, by turning out of those pathes, which he hath prescribed them to walke in:
Thirdly, Here is matter of consolation for them that Are thus constantly watchful, and do At no time forsake the promise of entering into God's rest, by turning out of those paths, which he hath prescribed them to walk in:
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neither is this a thing impossible, as some do imagine, but that which many of the Saints haue attained vnto, who haue constantly walked before the Lord in their vprightnesse,
neither is this a thing impossible, as Some do imagine, but that which many of the Saints have attained unto, who have constantly walked before the Lord in their uprightness,
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but the word that they heard profited them not, because it was not mixed with faith in those that heard, Chap. 4 2. Those impious and blasphemous Iewes, which railed vpon Paul and his Doctrine,
but the word that they herd profited them not, Because it was not mixed with faith in those that herd, Chap. 4 2. Those impious and blasphemous Iewes, which railed upon Paul and his Doctrine,
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Iudas himselfe was present among the hearers of our Sauiour, when he made that heauenly Sermon ( Matth. 5.6. and 7. wherein are contained many blessed promises;
Iudas himself was present among the hearers of our Saviour, when he made that heavenly Sermon (Matthew 5.6. and 7. wherein Are contained many blessed promises;
Here then are those to be reproued that are ready whensoeuer any occasion is offered to discourse at large of the blessednesse of these times wherein wee liue, aboue those wherein our forefathers liued.
Here then Are those to be reproved that Are ready whensoever any occasion is offered to discourse At large of the blessedness of these times wherein we live, above those wherein our Forefathers lived.
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for all their good words, eyther absent themselues from the preaching of it, or if they repaire vnto it, is it not for fashion rather than for conscience? Doe they not come to carpe eyther at the matter,
for all their good words, either absent themselves from the preaching of it, or if they repair unto it, is it not for fashion rather than for conscience? Do they not come to carp either At the matter,
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or at the manner of deliuery, rather than to be edified thereby? If their consciences testifie against them that they are guilty in these things, they haue small cause to glory of the happinesse of our times.
or At the manner of delivery, rather than to be edified thereby? If their Consciences testify against them that they Are guilty in these things, they have small cause to glory of the happiness of our times.
For albeit the light of the Gospell doe tend to the saluation of many, yet it shall be for the increase of condemnation vnto them who doe not receiue the promises thereof,
For albeit the Light of the Gospel do tend to the salvation of many, yet it shall be for the increase of condemnation unto them who do not receive the promises thereof,
and so thinke the promise needles, as the Aposte witnesseth that the Iewes did, who going about to establish their owne righteousnes, did not submit themselues vnto the righteousnes of faith:
and so think the promise needles, as the Apost Witnesseth that the Iewes did, who going about to establish their own righteousness, did not submit themselves unto the righteousness of faith:
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for all the while they intertaine so good a conceit of themselues, they cannot possibly flie vnto God for mercy in Christ Iesus, but are strangers from the couenants of promise;
for all the while they entertain so good a conceit of themselves, they cannot possibly fly unto God for mercy in christ Iesus, but Are Strangers from the Covenants of promise;
Hee that doth not forsake father and mother, wife and children, lands and goods, and all that he hath or might haue, for Christ his sake, and the Gospels, Luk. 14.24. is not worthy of him.
He that does not forsake father and mother, wife and children, Lands and goods, and all that he hath or might have, for christ his sake, and the Gospels, Luk. 14.24. is not worthy of him.
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Now a second vse of this point shalbe for our instruction, that seeing the hearing of the promises is not sufficient for the procuring of our eternall happinesse,
Now a second use of this point shall for our instruction, that seeing the hearing of the promises is not sufficient for the procuring of our Eternal happiness,
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preferring them before all that this world can afford vs, and being content to relinquish whatsoeuer wee possesse for the purchasing of this precious pearle.
preferring them before all that this world can afford us, and being content to relinquish whatsoever we possess for the purchasing of this precious pearl.
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and keepe it as our very life, neuer making shipwracke of a good conscience, least thereby our saith and comfort in the promises be much weakened and diminished,
and keep it as our very life, never making shipwreck of a good conscience, lest thereby our Says and Comfort in the promises be much weakened and diminished,
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but holding on a constant course in the wayes of pietie, that so our inward ioy and assurance of Gods fauour may be still continued and dayly increased.
but holding on a constant course in the ways of piety, that so our inward joy and assurance of God's favour may be still continued and daily increased.
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Thus if vvee can doe, wee shalbe sure of a portion in the heauenly promises, vvhen others shalbe punished for refusing of the same. Of entring into his rest.
Thus if we can do, we shall sure of a portion in the heavenly promises, when Others shall punished for refusing of the same. Of entering into his rest.
Heere wee see what an happy case they are in that betake themselues vnto Christ for reliefe and comfort, submitting themselues vnto his holy gouernment,
Here we see what an happy case they Are in that betake themselves unto christ for relief and Comfort, submitting themselves unto his holy government,
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though they haue manisold troubles and aduersities without, yet they haue quietnesse within, so long and so farre as they can disburden their soules of all their sorrowes and cares by casting them vpon Christ Iesus, as hee would haue them:
though they have manifold Troubles and adversities without, yet they have quietness within, so long and so Far as they can disburden their Souls of all their sorrows and Cares by casting them upon christ Iesus, as he would have them:
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all that while they are euen like men that inhabite in a strong and inuincible Castle, who in the middes of blustering stormes and windes that are round about them,
all that while they Are even like men that inhabit in a strong and invincible Castle, who in the mids of blustering storms and winds that Are round about them,
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First, whosoeuer is truely gracious, is deliuered from the troublesome carriage of an ill conscience; whereupon must needes ensue marueilous great ease:
First, whosoever is truly gracious, is Delivered from the troublesome carriage of an ill conscience; whereupon must needs ensue marvelous great ease:
for sinnes vnrepented and vnpardoned, doe lye wonderfull heauie, and are vnto the soule euen as an ouerweighty burden is vnto a Ship, which is ready euer and anon to sinke it,
for Sins unrepented and unpardoned, do lie wonderful heavy, and Are unto the soul even as an ouerweighty burden is unto a Ship, which is ready ever and anon to sink it,
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this burden CHRIST IESVS, doeth remoue as soone as euer hee beginneth to dwell in the heart by his holy Spirit, freeing vs from the terrour of a guiltie conscience,
this burden CHRIST JESUS, doth remove as soon as ever he begins to dwell in the heart by his holy Spirit, freeing us from the terror of a guilty conscience,
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For that partie is in great slauerie and bondage that liues vnder the dominion of sinne, being alwayes tossed and turmoyled with one vnruly lust or other, which makes him euermore vnquiet and restlesse,
For that party is in great slavery and bondage that lives under the dominion of sin, being always tossed and turmoiled with one unruly lust or other, which makes him evermore unquiet and restless,
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now from this raigning power of iniquitie, all godly men are exempted, according to that of the Apostle Paul, who, speaking of regenerate men, saith, that the olde man is crucified in them, Rom. 6.6. that the body of sinne might be destroyed, that hencefoorth they should not serue sinne:
now from this reigning power of iniquity, all godly men Are exempted, according to that of the Apostle Paul, who, speaking of regenerate men, Says, that the old man is Crucified in them, Rom. 6.6. that the body of sin might be destroyed, that henceforth they should not serve sin:
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It must needs be very burdensome vnto the mightiest man that is (although hee haue many thousands comming in by the yeere) to take vpon him the maintenance of himselfe,
It must needs be very burdensome unto the Mightiest man that is (although he have many thousands coming in by the year) to take upon him the maintenance of himself,
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and what a quieting then must it of necessitie be vnto the heart of a man, to haue this burden taken off his shoulders, vnder which others doe walke so heauily,
and what a quieting then must it of necessity be unto the heart of a man, to have this burden taken off his shoulders, under which Others do walk so heavily,
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Fourthly and lastly, grace freeth such as haue it from the feare of death and of hell, which causeth those that are vnder the guilt and power of sinne to be in marueilous great bondage all their life long,
Fourthly and lastly, grace freeth such as have it from the Fear of death and of hell, which Causes those that Are under the guilt and power of sin to be in marvelous great bondage all their life long,
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as the writer of this Epistle witnesseth, Chap. 2. vers. 15. For albeit vnregenerate men put away from them the thoughts of death as much as possibly they can,
as the writer of this Epistle Witnesseth, Chap. 2. vers. 15. For albeit unregenerate men put away from them the thoughts of death as much as possibly they can,
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Blessed are the dead that dye in the Lord, for they rest from their labours: Reuel. 14.13. Isa. 57.2. Psal. 16. their bodies rest in the graue as in their beds;
Blessed Are the dead that die in the Lord, for they rest from their labours: Revel. 14.13. Isaiah 57.2. Psalm 16. their bodies rest in the graven as in their Beds;
Which serueth in the first place for the confutation of their errour which iudge a Christian life to be of all other the most tedious and troublesome, fullest of feare and of vexations;
Which serveth in the First place for the confutation of their error which judge a Christian life to be of all other the most tedious and troublesome, Fullest of Fear and of vexations;
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which imagine that the professours of the Gospell are perpetually as it were vpon a racke, in so much that for their owne parts they would more willingly sit all day in the stockes than be at religious exercises;
which imagine that the professors of the Gospel Are perpetually as it were upon a rack, in so much that for their own parts they would more willingly fit all day in the stocks than be At religious exercises;
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which should cause vs with patience to passe through the troublesome and tempestuous Sea of this world, in hope that we shall shortly arriue at the Hauen of rest where wee long to be, for it is a iust thing with God to giue rest vnto them that are troubled.
which should cause us with patience to pass through the troublesome and tempestuous Sea of this world, in hope that we shall shortly arrive At the Haven of rest where we long to be, for it is a just thing with God to give rest unto them that Are troubled.
Magistrate and Subiect, Minister and People, Master and Seruant, Men and Women, yong and old, are all bound to be carefull for the happy estate of their soules:
Magistrate and Subject, Minister and People, Master and Servant, Men and Women, young and old, Are all bound to be careful for the happy estate of their Souls:
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Hence it is that the Scripture giues such generall exhortations vnto pietie, as Psalme 49.1. Heare this all yee people, giue eare all ye that dwell in the world, aswell low as high, both rich and poore.
Hence it is that the Scripture gives such general exhortations unto piety, as Psalm 49.1. Hear this all ye people, give ear all you that dwell in the world, aswell low as high, both rich and poor.
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And further, the LORD in denouncing and executing his iudgements maketh no distinction of persons, but threatneth and inflicteth his plagues vpon all sorts, according to their works:
And further, the LORD in denouncing and executing his Judgments makes no distinction of Persons, but threatens and inflicteth his plagues upon all sorts, according to their works:
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the Lord spareth none, as we may note in the Reuelation, where is shewed, that when God came to manifest the fiercenesse of his wrath against rebellious sinners, The Kings of the Earth,
the Lord spares none, as we may note in the Revelation, where is showed, that when God Come to manifest the fierceness of his wrath against rebellious Sinners, The Kings of the Earth,
For in Christ Iesus there is neither Iew, nor Graecian, Barbarian, nor Scithian, bond nor free, male nor female, but in him, all are one: that is, all are equally respected without any personall difference;
For in christ Iesus there is neither Iew, nor Grecian, Barbarian, nor Scythian, bound nor free, male nor female, but in him, all Are one: that is, all Are equally respected without any personal difference;
for God regardeth not one country more than another; one nation more than another: the Maister hath no preheminence aboue the seruant, vnlesse he be more religious;
for God Regardeth not one country more than Another; one Nation more than Another: the Master hath no pre-eminence above the servant, unless he be more religious;
but for tradesmen, husbandmen, poore seruants, and especially for women, to be exercised in the scriptures and matters of Godlinesse, they thinke it an absurde and vnreasonable thing.
but for Tradesmen, husbandmen, poor Servants, and especially for women, to be exercised in the Scriptures and matters of Godliness, they think it an absurd and unreasonable thing.
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But what? Haue not they soules as vvell as others? And haue not they sinne, in their soules that needes purging as well as others? And can sinne be purged away by any other meanes than by those vvhich God hath ordayned? And if it be not washed away can there any vncleane thing enter into the kingdome of heauen? If not, what vnmercifulnesse is it in them to deny vnto any the carefull and conscionable vse of Gods ordinances, whereby they should be made vncapeable of that celestiall happinesse? Away therefore with this hatefull and dangerous errour, that some are exempted from that religious vvatchfulnesse and care of the duties of piety and of righteousnesse, vvhich is enioyned vnto others:
But what? Have not they Souls as well as Others? And have not they sin, in their Souls that needs purging as well as Others? And can sin be purged away by any other means than by those which God hath ordained? And if it be not washed away can there any unclean thing enter into the Kingdom of heaven? If not, what unmercifulness is it in them to deny unto any the careful and conscionable use of God's ordinances, whereby they should be made uncapable of that celestial happiness? Away Therefore with this hateful and dangerous error, that Some Are exempted from that religious watchfulness and care of the duties of piety and of righteousness, which is enjoined unto Others:
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neither let vs suffer our mindes and our hearts to be corrupted therewith, but vvhether wee be men or women, young or old, poore or rich, base or honourable, let vs take vpon vs this burden vvhich the Lord vvould haue all to beare,
neither let us suffer our minds and our hearts to be corrupted therewith, but whether we be men or women, young or old, poor or rich, base or honourable, let us take upon us this burden which the Lord would have all to bear,
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for they receiue most vvages and therefore must they doe most worke: they haue the strongest enemies, and therefore need most heedfully to stand vpon their guard:
for they receive most wages and Therefore must they do most work: they have the Strongest enemies, and Therefore need most heedfully to stand upon their guard:
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Yet so farre hath Sathan bewitched a great number, that they thinke it a derogation to their dignitie to suffer the words of exhortation or of admonition;
Yet so Far hath Sathan bewitched a great number, that they think it a derogation to their dignity to suffer the words of exhortation or of admonition;
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they vvould seeme to cary away all the preferment, and yet when the question is concerning the chiefe preferment of all, which is to be a found Christian, they put euery body before themselues:
they would seem to carry away all the preferment, and yet when the question is Concerning the chief preferment of all, which is to be a found Christian, they put every body before themselves:
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What folly, or rather madnesse is this? Doe they imagine that they shall not come to iudgement as well as others? Doth not experience manifest vnto them, that age creepeth vpon them,
What folly, or rather madness is this? Do they imagine that they shall not come to judgement as well as Others? Does not experience manifest unto them, that age creeps upon them,
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I hope it is not required of vs that wee should be skild in the scriptures, be able to conceiue prayer, able to admonish offenders, &c. And therefore either they absent themselues from the Church altogether,
I hope it is not required of us that we should be skilled in the Scriptures, be able to conceive prayer, able to admonish offenders, etc. And Therefore either they absent themselves from the Church altogether,
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as farre forth as of any? Doth not he in the fourth commandement enioyne them to obserue, not a bodily rest alone (as beasts doe) but an holy rest? And whereas, they say that they are so toyled out with worke that they cannot listen to Gods word, that is but a fleshly and diuellish excuse:
as Far forth as of any? Does not he in the fourth Commandment enjoin them to observe, not a bodily rest alone (as beasts do) but an holy rest? And whereas, they say that they Are so toiled out with work that they cannot listen to God's word, that is but a fleshly and devilish excuse:
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and of Sodom and Gomorra: and wee reade in the Gospell, that at the comming of Christ those that are labouring in the Field, and women that are grinding at the Mill, shall be some of them cast off vnto destruction,
and of Sodom and Gomorra: and we read in the Gospel, that At the coming of christ those that Are labouring in the Field, and women that Are grinding At the Mill, shall be Some of them cast off unto destruction,
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But all seruants are not of so meane a condition as some, but there are a second sort, that haue another pretence for their casting off of Christ his yoake,
But all Servants Are not of so mean a condition as Some, but there Are a second sort, that have Another pretence for their casting off of christ his yoke,
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or (as they tearme it) precise; but to be proud and quarrelsome: to be ruffians and roisters: to be swearers and blasphemers: to be drunkards, and whore-Maisters:
or (as they term it) precise; but to be proud and quarrelsome: to be ruffians and roisters: to be swearers and blasphemers: to be drunkards, and whore-Maisters:
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But when they haue spent their daies in these courses, can their Masters saue them from perdition, which by their leudnesse they haue iustly deserued? no surely, the holy Ghost speaking of the mighty ones of the world sayth, that they cannot redeeme their brother,
But when they have spent their days in these courses, can their Masters save them from perdition, which by their Lewdness they have justly deserved? no surely, the holy Ghost speaking of the mighty ones of the world say, that they cannot Redeem their brother,
they cannot procure their naturall life to be prolonged one day, nay nor one moment, much lesse can they purchase the redemption of their soules, that they should liue for euer,
they cannot procure their natural life to be prolonged one day, nay nor one moment, much less can they purchase the redemption of their Souls, that they should live for ever,
and that in perpetuall blisse and happinesse. Others there are that thinke they may haue a tolleration to be vaine and sinnefull, because they are yong;
and that in perpetual bliss and happiness. Others there Are that think they may have a toleration to be vain and sinful, Because they Are young;
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especially, if they haue this resolution, that when their youthfull bloud is spent, and the vigour of their bodies gone, they will betake themselues to more sober courses,
especially, if they have this resolution, that when their youthful blood is spent, and the vigour of their bodies gone, they will betake themselves to more Sobrium courses,
but will God pardon them? doth not he say, Remember thy creatour in the dayes of thy youth, Eccles. 12.1. whiles the euill dayes come not, nor the yeeres approach, wherein thou shalt say, I haue no pleasure in them.
but will God pardon them? does not he say, remember thy creator in the days of thy youth, Eccles. 12.1. while the evil days come not, nor the Years approach, wherein thou shalt say, I have no pleasure in them.
and adulterie, and theft, and all manner of vile and sinfull behauiour, as namely, that some of them die an vntimely death, being either brought to the gallowes,
and adultery, and theft, and all manner of vile and sinful behaviour, as namely, that Some of them die an untimely death, being either brought to the gallows,
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let vs take warning by their example, and consecrate the first fruits of our yeeres vnto him, by spending our time religiouslie and profitablie in some good course or other.
let us take warning by their Exampl, and consecrate the First fruits of our Years unto him, by spending our time religiously and profitably in Some good course or other.
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let Ministers hence learne to deale equally with those that are vnder their charge and not know any man after the flesh, to respect him more or lesse for that hee is rich,
let Ministers hence Learn to deal equally with those that Are under their charge and not know any man After the Flesh, to respect him more or less for that he is rich,
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let them not feare to administer an admonition or reprehension to the greatest and wealthiest: neither let them neglect to giue an exhortation, or consolation to the poorest and meanest, when neede doth require.
let them not Fear to administer an admonition or reprehension to the greatest and Wealthiest: neither let them neglect to give an exhortation, or consolation to the Poorest and Meanest, when need does require.
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The Lord would not onely haue men to be in the state of saluation, but would haue it knowen that they are in that state, that there might be no suspition of the contrary.
The Lord would not only have men to be in the state of salvation, but would have it known that they Are in that state, that there might be no suspicion of the contrary.
Now, that it is necessary to make knowne our goodnesse by a Christian conuersation, that both we our selues and other may haue a well grounded perswasion of our happy estate, may appeare by these reasons.
Now, that it is necessary to make known our Goodness by a Christian Conversation, that both we our selves and other may have a well grounded persuasion of our happy estate, may appear by these Reasons.
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First, because that will be a marueilous great incouragement vnto vs in the seruices of God, in that we are assured that whatsoeuer we doe shall be both accepted and rewarded of the Lord.
First, Because that will be a marvelous great encouragement unto us in the services of God, in that we Are assured that whatsoever we do shall be both accepted and rewarded of the Lord.
& in danger to be damned eternally if we seeke not vnto Christ Iesus for a speedie remedy? Let vs not be secure and carelesse in a matter of such consequence:
& in danger to be damned eternally if we seek not unto christ Iesus for a speedy remedy? Let us not be secure and careless in a matter of such consequence:
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but others also that haue the spirit of discerning, may know that we are the elect of God, by the fruits of godlinesse, appearing in vs, and proceeding from vs.
but Others also that have the Spirit of discerning, may know that we Are the elect of God, by the fruits of godliness, appearing in us, and proceeding from us
Secondly, here are those to be reproued that are content to liue in perplexitie and anguish of heart, in regard of the vncertaintie of their saluation, rather than they will be at the paines to haue this assurance sealed vnto their soules.
Secondly, Here Are those to be reproved that Are content to live in perplexity and anguish of heart, in regard of the uncertainty of their salvation, rather than they will be At the pains to have this assurance sealed unto their Souls.
and yet shew forth so little pietie towards God, and loue towards their brethren, that they cause their wisest and best friends to be suspitious of them.
and yet show forth so little piety towards God, and love towards their brothers, that they cause their Wisest and best Friends to be suspicious of them.
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both which senses may well stand, and from thence this Doctrine may be raised, that, Many haue some likelihood of saluation, and yet faile of the same.
both which Senses may well stand, and from thence this Doctrine may be raised, that, Many have Some likelihood of salvation, and yet fail of the same.
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For otherwise the holy Ghost would neuer haue gone about to stirre them vp to an holy watchfulnesse ouer their hearts and wayes, by this reason [ Lest any should seeme to bee depriued, ] for if some did not come short of saluation, that in appearance sought for it,
For otherwise the holy Ghost would never have gone about to stir them up to an holy watchfulness over their hearts and ways, by this reason [ Lest any should seem to be deprived, ] for if Some did not come short of salvation, that in appearance sought for it,
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and therevpon take libertie vnto themselues to walke in many inordinate courses, which tend much to the dishonour of God and the discredit of the Gospell:
and thereupon take liberty unto themselves to walk in many inordinate courses, which tend much to the dishonour of God and the discredit of the Gospel:
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Would we then build our assurance vpon a firmer foundation, then such kind of persons do? then let vs rowse vp our selues from that dead slumber of securitie,
Would we then built our assurance upon a firmer Foundation, then such kind of Persons do? then let us rouse up our selves from that dead slumber of security,
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for we know not how soone it may be taken from vs. It is recorded by the Euangelist Luke, that when our Sauiour drew neere vnto Ierusalem, he wept for it, saying, O if thou haddest knowne, at the least, in this thy day, th•se things which belong vnto thy peace!
for we know not how soon it may be taken from us It is recorded by the Evangelist Lycia, that when our Saviour drew near unto Ierusalem, he wept for it, saying, O if thou Hadst known, At the least, in this thy day, th•se things which belong unto thy peace!
and looke how watchfull and obseruant men will be of the fittest opportunitie for the preserring of their suites (especially in matters that neerely concerne them) vnto an earthly Prince;
and look how watchful and observant men will be of the Fittest opportunity for the preferring of their suits (especially in matters that nearly concern them) unto an earthly Prince;
so and much more vigilant let vs be in obseruing the best and meetest season for the seeking and obtaining of fauour from the Lord of Heauen and Earth.
so and much more vigilant let us be in observing the best and meetest season for the seeking and obtaining of favour from the Lord of Heaven and Earth.
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for first of all our owne carnall and sinnefull reason will set vpon vs, and obiect very dangerously against all the points of faith and of mortification:
for First of all our own carnal and sinful reason will Set upon us, and Object very dangerously against all the points of faith and of mortification:
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Furthermore the diuell wilbe a sore enemy vnto vs, in which regard the Apostle saith, We wrestle not against flesh and bloud, that is, against weake aduersaries, such as the mightiest men are in comparison of Satan,
Furthermore the Devil will a soar enemy unto us, in which regard the Apostle Says, We wrestle not against Flesh and blood, that is, against weak Adversaries, such as the Mightiest men Are in comparison of Satan,
but against principalities, and powers, &c. And what of that, For this cause (saith hee) take vnto you the whole armour of God, that you may be able to resist in the euill day, &c. Which exhortation we should the rather giue heede vnto,
but against principalities, and Powers, etc. And what of that, For this cause (Says he) take unto you the Whole armour of God, that you may be able to resist in the evil day, etc. Which exhortation we should the rather give heed unto,
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and doe you not see that others cary away wealth and credit and preferment from such as you are? What? doe you meane therefore, by your precisenesse, not onely to disaduantage your selfe,
and do you not see that Others carry away wealth and credit and preferment from such as you Are? What? do you mean Therefore, by your preciseness, not only to disadvantage your self,
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but to vndoe your wife and children, and so to discredit and greiue all your friends? these and a thousand suchlike obstacles and lets wee shall meete with,
but to undo your wife and children, and so to discredit and grieve all your Friends? these and a thousand suchlike obstacles and lets we shall meet with,
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and therefore it standeth vs vpon to looke narrowly vnto our steps, and to craue strength from heauen that we may breake through all hinderances and oppositions.
and Therefore it Stands us upon to look narrowly unto our steps, and to crave strength from heaven that we may break through all hindrances and oppositions.
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like apples of gold with pictures of siluer, according to Salomons Aphorisme, in Prou. 25.11 where he saith, A word spoken in his place is like apples of gold, with pictures of siluer.
like Apples of gold with pictures of silver, according to Solomon's Aphorism, in Prou. 25.11 where he Says, A word spoken in his place is like Apples of gold, with pictures of silver.
In the verses next going before, it is declared, what mercie the Lord Iesus Christ did shew vnto his Church, in comming vnto her notwithstanding all her sins.
In the Verses next going before, it is declared, what mercy the Lord Iesus christ did show unto his Church, in coming unto her notwithstanding all her Sins.
In which, if we consider of all matters, well, we shall finde two principall points concerning that Gospell spoken off before, by which our Sauiour did discouer himselfe vnto his Spouse.
In which, if we Consider of all matters, well, we shall find two principal points Concerning that Gospel spoken off before, by which our Saviour did discover himself unto his Spouse.
Her welbeloued spake and directed his words vnto her, and not to others. Others indeed may haue the crummes and bones that fall from his table, like dogges,
Her well-beloved spoke and directed his words unto her, and not to Others. Others indeed may have the crumbs and bones that fallen from his table, like Dogs,
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containing in it, first, his teaching, vnder these words, spake and said, then secondly, the person whom he taught, in this word, to me. Now of these, by Gods grace in order.
containing in it, First, his teaching, under these words, spoke and said, then secondly, the person whom he taught, in this word, to me. Now of these, by God's grace in order.
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As the same is oftentimes spoken of in the Word, and most liuely shadowed out vnto vs, in the 45. Psalme, vnder the type and figure of Salomons marriage with King Phara•hs daughter of Egypt:
As the same is oftentimes spoken of in the Word, and most lively shadowed out unto us, in the 45. Psalm, under the type and figure of Solomon's marriage with King Phara•hs daughter of Egypt:
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Now Christ and the faithfull being thus contracted together, do loue each other most entirely (as contracted persons ought to doe) and long still for the day of their marriage, that so they may enioy one the other in full perfection.
Now christ and the faithful being thus contracted together, do love each other most entirely (as contracted Persons ought to do) and long still for the day of their marriage, that so they may enjoy one the other in full perfection.
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In regard whereof, I say, they giue this title or appellation of Welbeloued one vnto the other, often in this booke, which is wholely spent in a manner in describing out such loue tokens as passe betwixt them, to wit, from the day of their espousals,
In regard whereof, I say, they give this title or appellation of Well-beloved one unto the other, often in this book, which is wholly spent in a manner in describing out such love tokens as pass betwixt them, to wit, from the day of their espousals,
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the first is of the Church towards Christ, in this word, My welbeloued: the next is of Christ towards his Church, in the other word, my loue, the which I will referre to his due place,
the First is of the Church towards christ, in this word, My well-beloved: the next is of christ towards his Church, in the other word, my love, the which I will refer to his due place,
Thus then should all the righteous loue Christ, as indeed they do, witnesse the Spouse her selfe, Cant. 1.3. The reasons to draw vs on to this loue are foure.
Thus then should all the righteous love christ, as indeed they do, witness the Spouse her self, Cant 1.3. The Reasons to draw us on to this love Are foure.
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yea, when we were his enemies, Rom. 1.10. The Church doth declare in Cantic. 2.4. that this is a speciall meanes to draw the affections of men after Christ;
yea, when we were his enemies, Rom. 1.10. The Church does declare in Cantic. 2.4. that this is a special means to draw the affections of men After christ;
or to compell men, when he saith, for the loue of Christ constrasneth vs. The second is, because he is very kinde and bountifull to such as do loue him, according to that which is in the Psalme, Psal. 31.25.
or to compel men, when he Says, for the love of christ constrasneth us The second is, Because he is very kind and bountiful to such as do love him, according to that which is in the Psalm, Psalm 31.25.
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as being the chiefest of ten thousands, Cantic. 5.10. And this is true in many respects: First, for his beauties sake: Secondly, for his riches sake: Thirdly, for his parentage sake: Fourthly, for his wisdomes sake: Lastly, for his loues sake.
as being the chiefest of ten thousands, Cantic. 5.10. And this is true in many respects: First, for his beauty's sake: Secondly, for his riches sake: Thirdly, for his parentage sake: Fourthly, for his wisdoms sake: Lastly, for his loves sake.
When the Church had commended her welbeloued, and had set him out in his orient colours before the eyes of men, those that did before despise him, fell in some loue with him,
When the Church had commended her well-beloved, and had Set him out in his orient colours before the eyes of men, those that did before despise him, fell in Some love with him,
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but beware, I pray, giue not your consents vnto them, neither harken vnto their voyces, though they sing as sweetly as the Sirens or Mermaides are reported to doe.
but beware, I pray, give not your consents unto them, neither harken unto their voices, though they sing as sweetly as the Sirens or Mermaids Are reported to do.
O stop your eares against them, as Ʋlisses, is feigned by some to doe: in this point be like to the deafe adder, who will not heare the charmer, though hee charme neuer sosweetly.
O stop your ears against them, as Ʋlisses, is feigned by Some to do: in this point be like to the deaf adder, who will not hear the charmer, though he charm never sosweetly.
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What? Shall hee beginne to loue vs, and shall not wee loue him againe? What? Is hee rich and bountifull to all such as doe loue him, bestowing large benefits dayly vpon them? And shall not wee our selues loue him? What? is he most worthy of the loue of all persons,
What? Shall he begin to love us, and shall not we love him again? What? Is he rich and bountiful to all such as do love him, bestowing large benefits daily upon them? And shall not we our selves love him? What? is he most worthy of the love of all Persons,
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and honourable, as being most wise and prudent, as being lastly most louing and kinde? and yet shall not vvee loue him? What? in the last place? Will he destroy all those that shall not loue him,
and honourable, as being most wise and prudent, as being lastly most loving and kind? and yet shall not we love him? What? in the last place? Will he destroy all those that shall not love him,
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Because the former of these doe argue foolishnesse and want of wits, and the latter two basenesse and want of courage, I hope, that none of you, who are wise and couragious, vvill now serue any of them,
Because the former of these do argue foolishness and want of wits, and the latter two baseness and want of courage, I hope, that none of you, who Are wise and courageous, will now serve any of them,
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For this cause did he make this request vnto the Almighty, saying, Remember me, O Lord, with the fauour of thy people, visit mee with thy saluation, that I may see the filicitie of thy chosen,
For this cause did he make this request unto the Almighty, saying, remember me, Oh Lord, with the favour of thy people, visit me with thy salvation, that I may see the filicitie of thy chosen,
Hee that hath all these is a complet blessed man vvith vs. For hee wanteth nothing, that may tend to the perfection of his happy estate in the iudgement of flesh and blood.
He that hath all these is a complete blessed man with us For he Wants nothing, that may tend to the perfection of his happy estate in the judgement of Flesh and blood.
First, they are out of debt, for Christ hath discharged them from all their sinnes, which are their debts, 1 Peter 2.24. 2 Cor. 5.21. Secondly, they fare well: they haue a rich table:
First, they Are out of debt, for christ hath discharged them from all their Sins, which Are their debts, 1 Peter 2.24. 2 Cor. 5.21. Secondly, they fare well: they have a rich table:
He also doth satisfie them with the fatnesse of his house, and giue them drinke out of the riuers of his pleasures, Psal. 36.8. Prou. 9.2. Esay 25.6. Thirdly, they goe fine:
He also does satisfy them with the fatness of his house, and give them drink out of the Rivers of his pleasures, Psalm 36.8. Prou. 9.2. Isaiah 25.6. Thirdly, they go fine:
This is worthily seene, as in other stories, so in the example of Aquila and Priscilla, who brought great light and vnderstanding vnto Apollos himselfe, who was an eloquent man,
This is worthily seen, as in other stories, so in the Exampl of Aquila and Priscilla, who brought great Light and understanding unto Apollos himself, who was an eloquent man,
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and mightie in the Scriptures, when they tooke him vnto them, and expounded vnto him the way of God more perfectly, Act. 18.26. Sixtly, they are out of Law and trouble, and haue peace both within and without:
and mighty in the Scriptures, when they took him unto them, and expounded unto him the Way of God more perfectly, Act. 18.26. Sixty, they Are out of Law and trouble, and have peace both within and without:
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and his creatures, but also with themselues and in their owne soules and consciences, 2 Cor. 5.19. Ephes. 2.14.16. Hosea 2.18. Rom. 5.1. Phil. 4.7. Seauenthly, they enioy their health:
and his creatures, but also with themselves and in their own Souls and Consciences, 2 Cor. 5.19. Ephesians 2.14.16. Hosea 2.18. Rom. 5.1. Philip 4.7. Seauenthly, they enjoy their health:
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for their soules within are sound and well, as who doe not so much liue in themselues, as in Christ. Gal. 2.20. nor yet shrinke away from the Commandements of their God, but carefully still obserue the same, Psalm. 44.17.18. Hebr. 10.39. They goe as it were, from strength to strength, till they appeare perfect in Sion, Psal. 84.7.
for their Souls within Are found and well, as who do not so much live in themselves, as in christ. Gal. 2.20. nor yet shrink away from the commandments of their God, but carefully still observe the same, Psalm. 44.17.18. Hebrew 10.39. They go as it were, from strength to strength, till they appear perfect in Sion, Psalm 84.7.
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Lastly, they haue great lands and possessions: for all the world is theirs: whether it be Paul, or Apollos, or Cephas, or the world, or life, or death,
Lastly, they have great Lands and possessions: for all the world is theirs: whither it be Paul, or Apollos, or Cephas, or the world, or life, or death,
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whether they be things present, or things to come, euen all are yours, saith Paul to the godly Corinthians, 1 Cor. 3.22. Peter tels vs, that there is an inheritance immortall, which is vndefiled, and fadeth not away, reserued in heauen for vs, 1 Peter 1.4.
whither they be things present, or things to come, even all Are yours, Says Paul to the godly Corinthians, 1 Cor. 3.22. Peter tells us, that there is an inheritance immortal, which is undefiled, and fades not away, reserved in heaven for us, 1 Peter 1.4.
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Wherefore by this wee may see, vnlesse we will wilfully be blinde, and measure euery thing by the narrow span of our owne naturall reason, that the condition of Gods childe is the best condition in the world,
Wherefore by this we may see, unless we will wilfully be blind, and measure every thing by the narrow span of our own natural reason, that the condition of God's child is the best condition in the world,
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and to accept of some other before him? No, in no case: First, because they doe not impaire our happie estate, but rather better the same; and that in three respects:
and to accept of Some other before him? No, in no case: First, Because they do not impair our happy estate, but rather better the same; and that in three respects:
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Secondly, because they serue to purge vs from our drosse and corruption, that we might be made partakers of Gods holinesse, Hebr. 12.10. and not be damned with the world, 1 Cor. 11.32.
Secondly, Because they serve to purge us from our dross and corruption, that we might be made partakers of God's holiness, Hebrew 12.10. and not be damned with the world, 1 Cor. 11.32.
So after the same manner, though heere in this world wee haue some afflictions, yet we are not for that cause to alienate our selues from the Sauiour of the world;
So After the same manner, though Here in this world we have Some afflictions, yet we Are not for that cause to alienate our selves from the Saviour of the world;
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Ammon was very sick through loue, and his flesh did pine away, because hee could not enioy his sister Thamar, whom he loued, 2 Sam. 13.2. The second is, that they are bountifull and liberall one vnto the other.
Ammon was very sick through love, and his Flesh did pine away, Because he could not enjoy his sister Tamar, whom he loved, 2 Sam. 13.2. The second is, that they Are bountiful and liberal one unto the other.
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Loue, saith Paul, in 1 Cor. 13.4. is bountifull. So was Booz to Ruth, whom hee loued. Ruth 3.15. and so was the Centurion to the Iewes, whom hee made much of, for hee built them a Synagogue, Luk. 7.5. The third is, that they are obsequious and obedient one vnto the other.
Love, Says Paul, in 1 Cor. 13.4. is bountiful. So was Boaz to Ruth, whom he loved. Ruth 3.15. and so was the Centurion to the Iewes, whom he made much of, for he built them a Synagogue, Luk. 7.5. The third is, that they Are obsequious and obedient one unto the other.
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Art thou desirous to haue him come to Iudgement Doest thou cry out with the Spouse, Come Lord Iesus, come quickly? Ren. 22.17.20 In the second place, tel me, Dost thou bestow any thing vpon Christ? Art thou willing to let go thy goods and riches for the honor of Christ? Art thou readie to relieue his Saints, according to their need,
Art thou desirous to have him come to Judgement Dost thou cry out with the Spouse, Come Lord Iesus, come quickly? Ren. 22.17.20 In the second place, tell me, Dost thou bestow any thing upon christ? Art thou willing to let go thy goods and riches for the honour of christ? Art thou ready to relieve his Saints, according to their need,
and thy abilitie? Doest thou ioyne with others in building vp his Church, and in bestowing some maintenance vpon his worship? In the third place, tell me, Doest thou obey him,
and thy ability? Dost thou join with Others in building up his Church, and in bestowing Some maintenance upon his worship? In the third place, tell me, Dost thou obey him,
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In the fourth and last place, tell mee, Doest thou suffer any trouble or miserie for Christs sake? Art thou vvell pleased to take vp thy crosse to goe after him? Canst thou be content to die for his sake,
In the fourth and last place, tell me, Dost thou suffer any trouble or misery for Christ sake? Art thou well pleased to take up thy cross to go After him? Canst thou be content to die for his sake,
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In this respect they are like the Vine, Oliue, and Figtree, that would not leaue their goodnesse, to go to be aduanced aboue the other trees, Iudg. 9.9. &c. So that in this regard, we must follow Christs Commandement,
In this respect they Are like the Vine, Olive, and Fig tree, that would not leave their Goodness, to go to be advanced above the other trees, Judges 9.9. etc. So that in this regard, we must follow Christ Commandment,
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It is to shew that Christ began to speake first, and that he himselfe was content to teach his Church A man might iudge, that it was the part of the Church first to haue spoken to Christ, considering that hee had beene now absent from her for a time,
It is to show that christ began to speak First, and that he himself was content to teach his Church A man might judge, that it was the part of the Church First to have spoken to christ, considering that he had been now absent from her for a time,
yea, which is more, after that he hath awakened vs, and we cannot but speake to him, we are loath to arise to let him in, making many vaine excuses for that purpose, saying (amongst other things) I haue put off my coate,
yea, which is more, After that he hath awakened us, and we cannot but speak to him, we Are loath to arise to let him in, making many vain excuses for that purpose, saying (among other things) I have put off my coat,
Howsoeuer, in that Christ is said, to speake and say, when the Gospell was deliuered vnto her, wee are taught this Doctrine, that our Sauiour Iesus Christ himselfe, is there teaching men where his Word is truly taught and deliuered vnto men.
Howsoever, in that christ is said, to speak and say, when the Gospel was Delivered unto her, we Are taught this Doctrine, that our Saviour Iesus christ himself, is there teaching men where his Word is truly taught and Delivered unto men.
When Noth spake to the old World, and for the space of sixescore yeares together did call vpon them for repentance and amendment of life, that so they might not be drowned with the Floud:
When Noth spoke to the old World, and for the Molle of sixescore Years together did call upon them for Repentance and amendment of life, that so they might not be drowned with the Flood:
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the one is in regard of his office, for hee is the Angell of the Couenant, Mal. 3.1. the Doctor of his Church, Matth. 23.8. The Wisedome of his Father, 1 Cor. 1.24. the word of God, Ioh. 1.1. and in one word, he is sent by God to preach, Ephes. 61.2.
the one is in regard of his office, for he is the Angel of the Covenant, Malachi 3.1. the Doctor of his Church, Matthew 23.8. The Wisdom of his Father, 1 Cor. 1.24. the word of God, John 1.1. and in one word, he is sent by God to preach, Ephesians 61.2.
And on the other, that none can know his Fathers will without him, vnlesse he doth rouelle the same vnto him, Ioh. 1.18. This may teach vs, what to iudge of the preaching of Gods word:
And on the other, that none can know his Father's will without him, unless he does rouelle the same unto him, John 1.18. This may teach us, what to judge of the preaching of God's word:
in which regard they are compared to Stewards, who must administer, not their owne goods, but their masters, and one day must account for them, 1 Cor. 4.1.
in which regard they Are compared to Stewards, who must administer, not their own goods, but their Masters, and one day must account for them, 1 Cor. 4.1.
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For this cause must we hearken with reuerence, beleeue with stedfastnes, and practise with obedience, whatsoeuer the Lord our G•d shall make knowne vnto vs. But now,
For this cause must we harken with Reverence, believe with steadfastness, and practise with Obedience, whatsoever the Lord our G•d shall make known unto us But now,
and reade Lectures vnto men, would not we flocke vnto him, and presse vpon him with great companies? But behold here is one greater then the King, that doth come to teach vs:
and read Lectures unto men, would not we flock unto him, and press upon him with great companies? But behold Here is one greater then the King, that does come to teach us:
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And therefore let vs hasten vnto his house, and attend at his gates, to heare what he shall say vnto vs. In the last place wee haue here a caueat and a comfort for the Minister, in that he is but the voice and mouth of Christ,
And Therefore let us hasten unto his house, and attend At his gates, to hear what he shall say unto us In the last place we have Here a caveat and a Comfort for the Minister, in that he is but the voice and Mouth of christ,
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and so to be corrected? or was shee negligent in her dutie, and so to be quickned vp? for which of these foure causes did he now speake vnto her? for the last,
and so to be corrected? or was she negligent in her duty, and so to be quickened up? for which of these foure Causes did he now speak unto her? for the last,
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Here I might take an occasion, in that Christ doth thus direct his words vnto her, to shew vnto you, that the word of God is a treasure bestowed onely vpon the Saints.
Here I might take an occasion, in that christ does thus Direct his words unto her, to show unto you, that the word of God is a treasure bestowed only upon the Saints.
yet Haygay the Prophet and Zachariah the sonne of Iddo, must come vnto him, to set him forward about the building of Gods house at Ierusalem, as it is also in the beginning of the fift Chapter of Ezra. In a vvord, to pretermit many examples, Timothie was a rare youth, being more like an Angell descending from heauen,
yet Haygay the Prophet and Zachariah the son of Iddo, must come unto him, to Set him forward about the building of God's house At Ierusalem, as it is also in the beginning of the fift Chapter of Ezra. In a word, to pretermit many Examples, Timothy was a rare youth, being more like an Angel descending from heaven,
and to teach him how to behaue himselfe in the Church, the house of God, which is the ground and pillar of truth. 1 Tim. 3.15. The reasons hereof are three.
and to teach him how to behave himself in the Church, the house of God, which is the ground and pillar of truth. 1 Tim. 3.15. The Reasons hereof Are three.
Here we know in part, and here wee Prophesie in part. 1 Cor. 13.9 And howsoeuer Dakid was a deepe scholler, knowing more then all his teachers, Psal. 119.99.
Here we know in part, and Here we Prophesy in part. 1 Cor. 13.9 And howsoever Dakid was a deep scholar, knowing more then all his Teachers, Psalm 119.99.
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yet hee bewayleth his owne estate in this regard very much, especially, when hee saith in Rom. 7.9. I doe not the good thing which I would, but the euill, which I would not, that doe I.
yet he bewaileth his own estate in this regard very much, especially, when he Says in Rom. 7.9. I do not the good thing which I would, but the evil, which I would not, that do I.
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he must preach in season and out of season, and watch thereunto with all perseuerance, 2 Tim. 4.2. My brethren, therefore giue not ener, but labour still time after time, so long as you lius;
he must preach in season and out of season, and watch thereunto with all perseverance, 2 Tim. 4.2. My brothers, Therefore give not ener, but labour still time After time, so long as you lius;
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The fruit whereof vnto them both, with their duties, the Apostle doth teach, in 1 Tim. 4.16. when he saith, Take heed vnto thy selfe, and vnto learning:
The fruit whereof unto them both, with their duties, the Apostle does teach, in 1 Tim. 4.16. when he Says, Take heed unto thy self, and unto learning:
Now vnto him that is able to doe exceeding abundantly aboue all that we aske or thinke, according to the power that worketh in vs, be praise in the Church by Iesus Christ, throughout all generations, for euer. Amen.
Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that works in us, be praise in the Church by Iesus christ, throughout all generations, for ever. Amen.
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the sound whereof hath alreadie peirced your eares, you haue nothing now to remember in summe (welbeloued in the Lord) but the words which Christ did vse vnto his Church, at what time hee spake vnto her,
the found whereof hath already pierced your ears, you have nothing now to Remember in sum (well-beloved in the Lord) but the words which christ did use unto his Church, At what time he spoke unto her,
so now by Gods grace, you may heare his words to her. In which I commend to your considerations two points. The first are certaine Appellations; the second certaine Exhortations. The appellations are two:
so now by God's grace, you may hear his words to her. In which I commend to your considerations two points. The First Are certain Appellations; the second certain Exhortations. The appellations Are two:
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The first appellation is this, My loue. Here you may call to minde, what was obserued before vpon this word, My welbeloued, for both of them are equiualent, and of one force.
The First appellation is this, My love. Here you may call to mind, what was observed before upon this word, My well-beloved, for both of them Are equivalent, and of one force.
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Now in this last sense is the word here to be taken, wherefore from hence we may safely collect this Doctrine, that Iesus Christ our Sauiour is such an one,
Now in this last sense is the word Here to be taken, Wherefore from hence we may safely collect this Doctrine, that Iesus christ our Saviour is such an one,
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So much doth Zephanie teach vs, when he saith, Reioyce O daughter Sion, be yee ioyfull, O Israel, be glad and reioyce with all thine heart, O daughter Ierusalem:
So much does Zephaniah teach us, when he Says, Rejoice Oh daughter Sion, be ye joyful, Oh Israel, be glad and rejoice with all thine heart, Oh daughter Ierusalem:
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The Lord thy God in the middest of thee is mighti•, he will saue, he will quiet himselfe in his loue, he will reioyce ouer thee with ioy, Zeph. 3.14.17.
The Lord thy God in the midst of thee is mighti•, he will save, he will quiet himself in his love, he will rejoice over thee with joy, Zephaniah 3.14.17.
as I haue loued you, that ye also loue one another, Iob. 13.34. Then, as he loued Iohn his Disciple, Ioh. 20.2. and as he loued Paul his Apostle, Gal. 2.20. and as hee loued Lazarus his friend, together with his two sisters Martha and Mary, Iohn 11.5. so doth hee loue all those that doe belong vnto him.
as I have loved you, that you also love one Another, Job 13.34. Then, as he loved John his Disciple, John 20.2. and as he loved Paul his Apostle, Gal. 2.20. and as he loved Lazarus his friend, together with his two Sisters Martha and Marry, John 11.5. so does he love all those that do belong unto him.
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When hee saith, Knowing that you were not redeemed with corruptible things, as siluer and gold, from your vaine conuersation, receiued by the traditions of your fathers,
When he Says, Knowing that you were not redeemed with corruptible things, as silver and gold, from your vain Conversation, received by the traditions of your Father's,
But to leaue the reasons of this doctrine, and to come to the vses of it, this loue that is in Christ towards his Church, may seruevs well for foure purposes.
But to leave the Reasons of this Doctrine, and to come to the uses of it, this love that is in christ towards his Church, may seruevs well for foure Purposes.
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But as Elkanah said to Hannah his wife, Why weepest thou? and why eatest thou not? and why is thine heart troubled? am not I better to thee then ten sonnes? 1 Sam. 1.8. So may not Christ say vnto vs? why are you sad? or why are you grieued? Is not my loue better to you then the loue of all the world? Doubtlesse, Gods children doe finde it so to be.
But as Elkanah said to Hannah his wife, Why Weepest thou? and why Eatest thou not? and why is thine heart troubled? am not I better to thee then ten Sons? 1 Sam. 1.8. So may not christ say unto us? why Are you sad? or why Are you grieved? Is not my love better to you then the love of all the world? Doubtless, God's children do find it so to be.
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But that we may indeede receiue full comfort from hence, let vs consider in few words, what manner of loue it is that Christ doth beare vnto vs. In it, I commend vnto you foure considerable properties.
But that we may indeed receive full Comfort from hence, let us Consider in few words, what manner of love it is that christ does bear unto us In it, I commend unto you foure considerable properties.
So hee loues not the world, but those of his owne which are in the world For the third, it is so commodious that to vs it is better then all the world,
So he loves not the world, but those of his own which Are in the world For the third, it is so commodious that to us it is better then all the world,
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We need not doubt of this, because without Christ we are all but damned persons, but hauing Christ, wee shall be saued. Ioh. 3.16.18. and 1 Ioh. 5.11.12.
We need not doubt of this, Because without christ we Are all but damned Persons, but having christ, we shall be saved. John 3.16.18. and 1 John 5.11.12.
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neither shall the couenant of his peace fall away, saith the Lord that hath compassion on vs. Esa. 54.10. Those whom Christ doth once loue, hee will be sure to loue to the end. Ioh. 13.1.
neither shall the Covenant of his peace fallen away, Says the Lord that hath compassion on us Isaiah 54.10. Those whom christ does once love, he will be sure to love to the end. John 13.1.
Now my brethren, shall not this comfort vs against the hatred of the vvorld? When any doth beginne to despise vs, let vs cheere vp our hearts with this, that Christ doth loue vs. For what are they to Christ? Is not his loue better then all their loues? Behold, they are poore, but he is rich:
Now my brothers, shall not this Comfort us against the hatred of the world? When any does begin to despise us, let us cheer up our hearts with this, that christ does love us For what Are they to christ? Is not his love better then all their loves? Behold, they Are poor, but he is rich:
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Therefore let not the displeasure of this world daunt vs, but let his fauour euermore comfort vs. The last is, to inflame our loues towards him, and to blow the coales thereof, that they may burne out more and more.
Therefore let not the displeasure of this world daunt us, but let his favour evermore Comfort us The last is, to inflame our loves towards him, and to blow the coals thereof, that they may burn out more and more.
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And the Church doth tell vs, that Christs loue was as a banner ouer her to draw her vnto him, Cant. 2.4. Let it then worke vpon our soules, and moue them to affect him.
And the Church does tell us, that Christ love was as a banner over her to draw her unto him, Cant 2.4. Let it then work upon our Souls, and move them to affect him.
Man (wee know) may erre in his iudgement, for want of skill and knowledge, taking that for faire which is foule, being abused by his ignorance in discerning formes and complexions;
Man (we know) may err in his judgement, for want of skill and knowledge, taking that for fair which is foul, being abused by his ignorance in discerning forms and complexions;
Man we know may pronounce a false sentence (though he had a true and sound iudgement) for want of sight in beholding the partie, either his eyes may be dimme,
Man we know may pronounce a false sentence (though he had a true and found judgement) for want of sighed in beholding the party, either his eyes may be dim,
but Christ cannot, because his eyes are as flames of fire to behold all things most clearely, Reuel. 1.14. and all things doe stand naked and open before him, Hebr. 4.13. Man (we know) will lie and flatter, speaking often contrary to his iudgement and sight, to curry-fauour with men and women; but Christ cannot;
but christ cannot, Because his eyes Are as flames of fire to behold all things most clearly, Revel. 1.14. and all things do stand naked and open before him, Hebrew 4.13. Man (we know) will lie and flatter, speaking often contrary to his judgement and sighed, to curry-fauour with men and women; but christ cannot;
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Quisquis amat ranam, ranam putat esse Diam, Who so doth loue the frogge in dike, He thinkes the same Diana like. So strongly doth affection leade a mans minde to a false iudgement;
Quisquis amat ranam, ranam putat esse Diamond, Who so does love the frog in dike, He thinks the same Diana like. So strongly does affection lead a men mind to a false judgement;
but speake according to the truth, who through loue cannot mistake, but take euery thing as it is, who lastly doth dwell in glory and Maiestie vnspeakeable, doth here praise his Spouse,
but speak according to the truth, who through love cannot mistake, but take every thing as it is, who lastly does dwell in glory and Majesty unspeakable, does Here praise his Spouse,
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and there is no spot in thee. Dauid also speaking of her in the 45. Psalme, vers. 13.14. doth break out into these words, and say, The Kings daughter is all glorious within, her clothing is of broydred gold, shee shall be brought vnto the King in raiment of needle-worke.
and there is no spot in thee. David also speaking of her in the 45. Psalm, vers. 13.14. does break out into these words, and say, The Kings daughter is all glorious within, her clothing is of broidered gold, she shall be brought unto the King in raiment of needlework.
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and haue his Fathers name written in their foreheads, are described out at large vnto vs in the fourteenth chapter of the Reuelations, and the beginning thereof.
and have his Father's name written in their foreheads, Are described out At large unto us in the fourteenth chapter of the Revelations, and the beginning thereof.
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Not, that she glittereth with outward and sensible beautie, which as it is remoued from the roote of Iesse, that had no forme in it to be desired, Esay 53.2. so are his branches and members burnt and swootie, as if they had lien among the pots, Psal. 68.13. but this her beauty is inward, and according to that which is in the heauens aboue, Psal. 45.13.
Not, that she glittereth with outward and sensible beauty, which as it is removed from the root of Iesse, that had no Form in it to be desired, Isaiah 53.2. so Are his branches and members burned and swootie, as if they had lain among the pots, Psalm 68.13. but this her beauty is inward, and according to that which is in the heavens above, Psalm 45.13.
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but it standeth in the glorious and glittering robes of Iesus Christ, and his righteousnes, which we call Iustification, and in the precious and most shining ornaments of the holy Spirit,
but it Stands in the glorious and glittering robes of Iesus christ, and his righteousness, which we call Justification, and in the precious and most shining Ornament of the holy Spirit,
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but he doth behold her, as she is iustified in himselfe (hauing all her iniqui••es done away through his death and passion and standing most iust and vpright in the sight of God his Father, through the imputation of his righteousnesse and obedience) and as she is sanctified already in part, by the working of the Spirit through the Word and Sacraments,
but he does behold her, as she is justified in himself (having all her iniqui••es done away through his death and passion and standing most just and upright in the sighed of God his Father, through the imputation of his righteousness and Obedience) and as she is sanctified already in part, by the working of the Spirit through the Word and Sacraments,
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and defaults, but doth ouerlooke them, and behold onely her comely parts, her parentage, her friends, her beautie, her wisdome, her modestie her dowrie, her rich ornaments,
and defaults, but does overlook them, and behold only her comely parts, her parentage, her Friends, her beauty, her Wisdom, her modesty her dowry, her rich Ornament,
He doth see how she is re-created and made againe, in some part, according to his owne Image, in vnderstanding and holines, in faith, hope, loue, feare, humility, patience, know ledge,
He does see how she is recreated and made again, in Some part, according to his own Image, in understanding and holiness, in faith, hope, love, Fear, humility, patience, know ledge,
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And for this cause doth he here commend her beauty, and say, that she is faire. So that this is in a double regard, the one is of Iustification, which she hath from him;
And for this cause does he Here commend her beauty, and say, that she is fair. So that this is in a double regard, the one is of Justification, which she hath from him;
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For Consolation, because we may from hence receiue some comfort, in that we are faire in his eyes, who is able to saue vs. It is the whole desire of the Church to be comely and handsome in the eyes of Christ If he accept of her,
For Consolation, Because we may from hence receive Some Comfort, in that we Are fair in his eyes, who is able to save us It is the Whole desire of the Church to be comely and handsome in the eyes of christ If he accept of her,
and think her faire, it is all well, what can she desire more? A singular ioy it must needs then be vnto her to vnderstand for certaine, that she is trim and beautifull indeed in his sight.
and think her fair, it is all well, what can she desire more? A singular joy it must needs then be unto her to understand for certain, that she is trim and beautiful indeed in his sighed.
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And therefore Christ, as it were, to cheare her vp, doth pronounce, in manner as you haue heard, that shee is faire. We may reioyce and triumph in this,
And Therefore christ, as it were, to cheer her up, does pronounce, in manner as you have herd, that she is fair. We may rejoice and triumph in this,
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The Diuell, as he hath in one hand the glasse of Selfe-loue, to set before men, to draw them on to their sinnes, that so they therunto looking, may Narcissus - like, berauished with their owne beauty:
The devil, as he hath in one hand the glass of Self-love, to Set before men, to draw them on to their Sins, that so they thereunto looking, may Narcissus - like, berauished with their own beauty:
so hee hath in the other hand, the glasse of Gods-law, to present vnto them, to terrifie them for their sins, that so they beholding themselues therein, may Iudas - like, goe and hang themselues.
so he hath in the other hand, the glass of Gods-law, to present unto them, to terrify them for their Sins, that so they beholding themselves therein, may Iudas - like, go and hang themselves.
But against this his poison, we haue here a good Antidote, if he cry out and say, Thou art a deformed person, thou art foule and filthy, thy sins are many and grieuous, the Lord of glory cannot regard thee, &c. Doe thou reply this answere backe againe vnto him,
But against this his poison, we have Here a good Antidote, if he cry out and say, Thou art a deformed person, thou art foul and filthy, thy Sins Are many and grievous, the Lord of glory cannot regard thee, etc. Doe thou reply this answer back again unto him,
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for Christ doth behold thy vertues, and comely ornaments, wherewith thou art decked, and he doth not stand gazing vpon thy sins and deformities, wherewith thou art polluted:
for christ does behold thy Virtues, and comely Ornament, wherewith thou art decked, and he does not stand gazing upon thy Sins and deformities, wherewith thou art polluted:
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euen as a Bride-groome with vs, doth thinke his Bride to be nothing the lesse comely or handsome for a little dirt that is vpon her, which is not naturall and continuall,
even as a Bridegroom with us, does think his Bride to be nothing the less comely or handsome for a little dirt that is upon her, which is not natural and continual,
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yet be sure they be in truth and sincerity, and doubt not, but that thou art most faire and beautifull in the sight of the euer-liuing God, prate the diuel,
yet be sure they be in truth and sincerity, and doubt not, but that thou art most fair and beautiful in the sighed of the everliving God, prate the Devil,
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For Exhortation, because we may from hence be stirred vp to vse all possible meanes, to get some holines and righteousnes vnto our selues, that as the Church is faire,
For Exhortation, Because we may from hence be stirred up to use all possible means, to get Some holiness and righteousness unto our selves, that as the Church is fair,
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They are, as Peter doth speake of them, 1 Pet. 2.9. A chosen Generation, a royall Prtesthood, an holy Nation, and a peculiar people, to shew forth the vertues of him that hath called them out of darknes into his marueilous light.
They Are, as Peter does speak of them, 1 Pet. 2.9. A chosen Generation, a royal Prtesthood, an holy nation, and a peculiar people, to show forth the Virtues of him that hath called them out of darkness into his marvelous Light.
We must now haue our neckes beautified with the golden chaine of Christian vertues. In a word, we our selues must now be wholly perfumed with the sweet ointments,
We must now have our necks beautified with the golden chain of Christian Virtues. In a word, we our selves must now be wholly perfumed with the sweet ointments,
For confutation, because we may from hence haue sufficient matter, to confute not onely those, who are foule and filthy in their wayes, to be no wife at all vnto Christ,
For confutation, Because we may from hence have sufficient matter, to confute not only those, who Are foul and filthy in their ways, to be no wife At all unto christ,
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but that we may with boldnes and confidence of heart come before him in our owne persons, with all our praiers and supplications, to craue of him whatsoeuer is according to his will, either respecting his glory,
but that we may with boldness and confidence of heart come before him in our own Persons, with all our Prayers and supplications, to crave of him whatsoever is according to his will, either respecting his glory,
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when he doth vse these words vnto his Church, saying, My done, that art in the holes of the rocke, in the secret places of the staires, shew me thy sight, let me heare thy voice,
when he does use these words unto his Church, saying, My done, that art in the holes of the rock, in the secret places of the stairs, show me thy sighed, let me hear thy voice,
before Iesus Christ the King of Kings, and the Prince of Princes; and therefore in all submission he must vse the mediation either of Saints or Angels,
before Iesus christ the King of Kings, and the Prince of Princes; and Therefore in all submission he must use the mediation either of Saints or Angels,
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They prayed to Mars and Bellona in the time of warre, to Ceres in the time of scarcity, to Aesculapius in the time of sicknes, to Liber in the time of captiuity, to Bacchus in the time of hunger, to Neptune in the time of tempests,
They prayed to Mars and Bellona in the time of war, to Ceres in the time of scarcity, to Aesculapius in the time of sickness, to Liber in the time of captivity, to Bacchus in the time of hunger, to Neptune in the time of tempests,
So she prayeth to S. George in the time of war, to S. Anne in the time of pouerty, to S. Roch in the time of sickenes, to S. Leonard in the time of captiuity, to S. Ʋrbane in the time of hunger, to S. Nicholas in the time of tempests,
So she Prayeth to S. George in the time of war, to S. Anne in the time of poverty, to S. Roch in the time of sickness, to S. Leonard in the time of captivity, to S. Ʋrbane in the time of hunger, to S. Nicholas in the time of tempests,
They consecrated the Swan vnto Apollo, the Peacock to Iuno, the Doue vnto Venus, the Night-crow vnto Minerua, the Dogge vnto Mars, the Honey vnto Mercury, the Wheat vnto Ceres, & the rose vnto Cupid. So she hath consecrated her Sheepe vnto Vandolius, her Horses vnto Eulogius, her Oxen to Luke, her Purse to Sythe, and her Pigges to Anthony. Finally, they allotted to Minerua the head, to Iuno the heart, to Mars the breast, to Iupiter the spirit, to Mercury the tongue, to Bacchus the throat, to Hercules the armes, to Cupid the liuer, to Apollo the palmes, and to Venus the secrets.
They consecrated the Swan unto Apollo, the Peacock to Iuno, the Dove unto Venus, the Night-crow unto Minerva, the Dog unto Mars, the Honey unto Mercury, the Wheat unto Ceres, & the rose unto Cupid. So she hath consecrated her Sheep unto Vandolius, her Horses unto Eulogius, her Oxen to Lycia, her Purse to Sith, and her Pigs to Anthony. Finally, they allotted to Minerva the head, to Iuno the heart, to Mars the breast, to Iupiter the Spirit, to Mercury the tongue, to Bacchus the throat, to Hercules the arms, to Cupid the liver, to Apollo the palms, and to Venus the secrets.
To Saint Sythe for my purse, Saint Loy, saue mine horse, For my teeth to Saint Apoline, To Saint Iob for the Poxe, Saint Luke saue mine Oxe, Saint Anthonie saue my swine. To Maister Iohn Shorne, That blessed man borne, For the ague to him we apply.
To Saint Sith for my purse, Saint Loy, save mine horse, For my teeth to Saint Apoline, To Saint Job for the Pox, Faint Lycia save mine Ox, Saint Anthony save my Swine. To Master John Shorn, That blessed man born, For the ague to him we apply.
That will trust him, and it be I. Such was our trust, Such was our lust, Vpon creatures to call and cry, As men did please, For euery disease, To haue a god peculiarly.
That will trust him, and it be I. Such was our trust, Such was our lust, Upon creatures to call and cry, As men did please, For every disease, To have a god peculiarly.
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yea, hee doth take great delight and pleasure in our presence and company, as it is intimated by the spirit of God in Psal. 45.8. vvhere it is said, that the Saints of God doe make him glad, while he is in the Iuory pallaces with them.
yea, he does take great delight and pleasure in our presence and company, as it is intimated by the Spirit of God in Psalm 45.8. where it is said, that the Saints of God do make him glad, while he is in the Ivory palaces with them.
And as for this similitude, which the Synagogue of Rome doth alledge, deriued from an earthly King and his manner of dealing with his subiects, viz. posse nos per istos are ad deum,
And as for this similitude, which the Synagogue of Room does allege, derived from an earthly King and his manner of dealing with his Subjects, viz. posse nos per istos Are ad God,
I answere with Saint Ambrose, who did obuiate the same obiection in his time, hoc est miseravti excusatione, that this is to pretend a miserable excuse.
I answer with Saint Ambrose, who did obuiate the same objection in his time, hoc est miseravti excusatione, that this is to pretend a miserable excuse.
neither in regard of Christ himselfe, nor of his Saints and Angels. Not of Christ himselfe, because there are these differences betwixt him, and an earthly King.
neither in regard of christ himself, nor of his Saints and Angels. Not of christ himself, Because there Are these differences betwixt him, and an earthly King.
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First, he can heare all suites and supplications, which may be put vp vnto him: but an earthly King cannot, because his businesse will not afford him so much time.
First, he can hear all suits and supplications, which may be put up unto him: but an earthly King cannot, Because his business will not afford him so much time.
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but an earthly King may, because his body is subict to diseases and death as well as others, which diseases and death may easily be brought vpon him by contagious and treacherous persons,
but an earthly King may, Because his body is subict to diseases and death as well as Others, which diseases and death may Easily be brought upon him by contagious and treacherous Persons,
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First, they cannot heare vs when we speake vnto them, nor vnderstand what wee say in our praiers before them (for that is a thing proper and peculiar to God alone to heare them that are farre absent from him,
First, they cannot hear us when we speak unto them, nor understand what we say in our Prayers before them (for that is a thing proper and peculiar to God alone to hear them that Are Far absent from him,
and to vnderstand what is in their harts and soules within:) but worldly courtiers may heare and vnderstand those supplications, which are brought vnto them,
and to understand what is in their hearts and Souls within:) but worldly courtiers may hear and understand those supplications, which Are brought unto them,
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but vvorldly courtiers may come in boldly vnto their King, when others are shut out, because their faithfulnes is knowne, and they haue some seruice to doe about his Maiestie.
but worldly courtiers may come in boldly unto their King, when Others Are shut out, Because their faithfulness is known, and they have Some service to do about his Majesty.
Arise. ] The Church at this time was in some drowsie security and much oppressed with a spirituall lazinesse, that made her vnwilling to walke a•ter Christ her husband, in the waves of eternall life.
Arise. ] The Church At this time was in Some drowsy security and much oppressed with a spiritual laziness, that made her unwilling to walk a•ter christ her husband, in the waves of Eternal life.
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So Esay doth teach vs, saying, Wash you, make you cleane, take away the euill of your workes from before mine eyes, cease to doe euill, learne to doe well, Esay 1.16.17.
So Isaiah does teach us, saying, Wash you, make you clean, take away the evil of your works from before mine eyes, cease to do evil, Learn to do well, Isaiah 1.16.17.
When Moses and Aaron failed in their duties, and committed, in mans iudgment, but a small fault, at the Waters of Meribah, when they did not sanctifie the Lord in the presence of the children of Israel, as they should haue done;
When Moses and Aaron failed in their duties, and committed, in men judgement, but a small fault, At the Waters of Meribah, when they did not sanctify the Lord in the presence of the children of Israel, as they should have done;
and making his petition vnto the Almighty for the redresse thereof, in Psa. 51.8. when he saith, Make me to heare ioy and gladnes, that the bones which thou hast broken may reioyce.
and making his petition unto the Almighty for the redress thereof, in Psa. 51.8. when he Says, Make me to hear joy and gladness, that the bones which thou hast broken may rejoice.
Thirdly, because they hinder good things from vs, and are as a wall betweene God and vs, to stop his benefits from comming downe vpon vs, Esay 59.1.2. Your iniquiti•• (saith Ierem. 5.25.) haue turned away these things, and your sins haue hindred good things from you.
Thirdly, Because they hinder good things from us, and Are as a wall between God and us, to stop his benefits from coming down upon us, Isaiah 59.1.2. Your iniquiti•• (Says Jeremiah 5.25.) have turned away these things, and your Sins have hindered good things from you.
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vnlesse, to wit, we doe leaue them in time: for so much doth Christ teach vs in Luk. 13.3. when he saith, But, except you amend your liues, ye shall all likewise perish:
unless, to wit, we do leave them in time: for so much does christ teach us in Luk. 13.3. when he Says, But, except you amend your lives, you shall all likewise perish:
so doth the Apostle Saint Paul in Rom. 8.13. in these words, For if yee liue after the flesh, yee shall die, but if ye mortifie the deeds of the body by the spirit, yee shall liue.
so does the Apostle Saint Paul in Rom. 8.13. in these words, For if ye live After the Flesh, ye shall die, but if you mortify the Deeds of the body by the Spirit, ye shall live.
wee finde by experience that nothing can reclaime the greater sort from their loose and licentious wayes, chiefly in this brasen and iron age wherin we liue:
we find by experience that nothing can reclaim the greater sort from their lose and licentious ways, chiefly in this brazen and iron age wherein we live:
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nor the Spirit of God in mouing, nor the benefits of God in blessing, nor the iudgments of God in punishing, can preuaile with many of vs to turne vs to the Lord,
nor the Spirit of God in moving, nor the benefits of God in blessing, nor the Judgments of God in punishing, can prevail with many of us to turn us to the Lord,
So that the Lord may iustly make his complaint of vs, as he did of Israel, saying, I harkened and heard, but none spake aright, no man repented him of his wickednes saying, what haue I done? euery man turned to their race,
So that the Lord may justly make his complaint of us, as he did of Israel, saying, I hearkened and herd, but none spoke aright, no man repented him of his wickedness saying, what have I done? every man turned to their raze,
We must not lie still in the same, like the sluggard, who is vnwilling to arise out of his sleepe, saying, yet a little sleepe, a little slumber, a little folding of the hands together, Prou. 6.10.
We must not lie still in the same, like the sluggard, who is unwilling to arise out of his sleep, saying, yet a little sleep, a little slumber, a little folding of the hands together, Prou. 6.10.
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but that you may receiue plentifull blessings from the Lord, and be laden with his benefits both temporall and eternall, appertaining either to soule or body.
but that you may receive plentiful blessings from the Lord, and be laden with his benefits both temporal and Eternal, appertaining either to soul or body.
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and come to life euerlasting, where you may reioyce in ioyes that are vnspeakeable. I hope, that these things will awaken you, and bring you home vnto your God:
and come to life everlasting, where you may rejoice in Joys that Are unspeakable. I hope, that these things will awaken you, and bring you home unto your God:
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our Sauiour shewing vs how wee should moue, biddeth vs not onely to arise, but addeth further, that we must come away, to wit, after him, leauing this world,
our Saviour showing us how we should move, bids us not only to arise, but adds further, that we must come away, to wit, After him, leaving this world,
The Church doth promise to doe the same, Draw me, saith she, and we will runne after thee, Cant. 1.3. The Apostles in act and deed did performe the like, They left all, and followed Christ, Matth. 19.27. The same is reported of the sheepe of Christ:
The Church does promise to do the same, Draw me, Says she, and we will run After thee, Cant 1.3. The Apostles in act and deed did perform the like, They left all, and followed christ, Matthew 19.27. The same is reported of the sheep of christ:
Secondly, because he will then take a great delight in vs, and satisfie himselfe in our loue, according to that which is in Psal. 45.11.12. where it is said, Hearken (O daughter) and consider, & encline thine eare:
Secondly, Because he will then take a great delight in us, and satisfy himself in our love, according to that which is in Psalm 45.11.12. where it is said, Harken (Oh daughter) and Consider, & incline thine ear:
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for hee is thy Lord, and reuerence thou him. Thirdly, because wee are dead to the world, and a liue in him. C•l. 3.3.4. Lastly, because he will liberally reward all such as doe come after him.
for he is thy Lord, and Reverence thou him. Thirdly, Because we Are dead to the world, and a live in him. C•l. 3.3.4. Lastly, Because he will liberally reward all such as do come After him.
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Ʋerily (saith he) I say vnto you: that when the sonne of man shall sit in the throne of his Maiestie, ye which followed me in the regeneration, shall sit also vpon twelue thrones,
Ʋerily (Says he) I say unto you: that when the son of man shall fit in the throne of his Majesty, you which followed me in the regeneration, shall fit also upon twelue thrones,
And whosoeuer beareth not his crosse, and commeth after mee, cannot be my Disciple. Luk. 14.26.27. wherefore let this worke repentance in the harts of worldly men, and turne them to the louing Lord.
And whosoever bears not his cross, and comes After me, cannot be my Disciple. Luk. 14.26.27. Wherefore let this work Repentance in the hearts of worldly men, and turn them to the loving Lord.
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As this doth serue to reproue all such as preferre the world before Christ: so it may serue also to prouoke vs all, to preferre Christ before the world.
As this does serve to reprove all such as prefer the world before christ: so it may serve also to provoke us all, to prefer christ before the world.
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though his eyes did behold the fairest pictures, his eares heare the sweetest musicke, his mouth tast the daintiest meate, his body lie vpon the softest bed,
though his eyes did behold the Fairest pictures, his ears hear the Sweetest music, his Mouth taste the daintiest meat, his body lie upon the Softest Bed,
yet would his heart be at home, vnlesse hee were bewitched, as the poets faine of Ʋlisses, whom the cups of Circe did make to forget his natiue country and faithfull wife.
yet would his heart be At home, unless he were bewitched, as the Poets feign of Ʋlisses, whom the cups of circe did make to forget his native country and faithful wife.
but our harts will mount vpward, and be fixed vpon our Bride-grome, in whose presence is the fulnesse of ioy and at whose right hand are pleasures for euermore:
but our hearts will mount upward, and be fixed upon our Bridegroom, in whose presence is the fullness of joy and At whose right hand Are pleasures for evermore:
For wee are here as strangers and pilgrimes vpon the earth. 1 Pet. 2.11. and our NONLATINALPHABET, or corporation, whereof wee are members, is in the heauen, Phil. 3.20.
For we Are Here as Strangers and Pilgrims upon the earth. 1 Pet. 2.11. and our, or corporation, whereof we Are members, is in the heaven, Philip 3.20.
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Surely our earthly houses are not NONLATINALPHABET, but NONLATINALPHABET, that is, rather an Inne to lodge in, then a permanent mansion to abide in. 2 Cor. 5.1. wherefore, I pray you, let vs euermore set our hearts vpon Christ, and follow him.
Surely our earthly houses Are not, but, that is, rather an Inn to lodge in, then a permanent mansion to abide in. 2 Cor. 5.1. Wherefore, I pray you, let us evermore Set our hearts upon christ, and follow him.
It is recorded in the greeke and Romaine stories, that Hypsicrataea did so excedingly loue her busband M••hridates King of Pontus, that when hee was put to flight,
It is recorded in the greek and Roman stories, that Hypsicrataea did so exceedingly love her husband M••hridates King of Pontus, that when he was put to flight,
and enforced to wander vp and downe the woodes and deserts to saue his life, she attyred in mans apparrell did follow him euery way through th•••e and thinne, reputing her kingdome, her wealth, her country,
and Enforced to wander up and down the woods and deserts to save his life, she attired in men apparel did follow him every Way through th•••e and thin, reputing her Kingdom, her wealth, her country,
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If any man would here know how wee must goe after Christ, the answere is, that we must doe it, first, by contemplation: secondly, by desideration: thirdly, by determination: fourthly, by conuersation or imitation.
If any man would Here know how we must go After christ, the answer is, that we must do it, First, by contemplation: secondly, by desideration: Thirdly, by determination: fourthly, by Conversation or imitation.
By contemplation wee euermore thinking of him, and hauing our thoughts in heauen, where hee is. 2 Cor. 4.18 By desideration, wee euermore desiring to be in his presence,
By contemplation we evermore thinking of him, and having our thoughts in heaven, where he is. 2 Cor. 4.18 By desideration, we evermore desiring to be in his presence,
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and to haue a fellowship with him in ioyes vnspeakeable. Col. 7.1. Phil. 1.23. 2 Cor. 5.8. By determination, we euermore resoluing with our selues, to cleaue continually to him, and to repute all things but trash in respect of him. Act. 11.23. Phil. 3.8. Reu. 12.11.
and to have a fellowship with him in Joys unspeakable. Col. 7.1. Philip 1.23. 2 Cor. 5.8. By determination, we evermore resolving with our selves, to cleave continually to him, and to repute all things but trash in respect of him. Act. 11.23. Philip 3.8. Reu. 12.11.
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as hee is gone before vs. Ephes. 5.2. Ioh. 13.15. Math. 11.29. Oh my brethren, striue and contend to follow Christ after these waves, if there be any thing, that will hinder you from the same, cast it away. Heb. 12.1.
as he is gone before us Ephesians 5.2. John 13.15. Math. 11.29. O my brothers, strive and contend to follow christ After these waves, if there be any thing, that will hinder you from the same, cast it away. Hebrew 12.1.
Iesus Christ our lawfull Lord bee also calls vpon vs, and exhorts vs to serue him, he hath life in the one hand, durable riches and honour in the other,
Iesus christ our lawful Lord be also calls upon us, and exhorts us to serve him, he hath life in the one hand, durable riches and honour in the other,
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And so I end, and commend you to God, and to the vvord of his grace, vvhich is able to build further and to giue you an inheritance among all them which are sanctified.
And so I end, and commend you to God, and to the word of his grace, which is able to built further and to give you an inheritance among all them which Are sanctified.
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